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RAMJOO’SDIARIES1922-1929
ByRamjooAbdulla
AnAvatarMeherBabaTrusteBookMay2017
SOURCE:ThiseBookisbasedonRamjoo’sDiaries1922-1929,editedbyIraG.Deitrick
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Copyright©1979byAvatarMeherBabaPerpetualPublicCharitableTrust
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RAMJOO'S DIARIES 1922-1929
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© Lawrence Reiter
MEHER BABA AT MEHERABAD, 1925
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RAMJOO’S DIARIES 1922-1929
A Personal Account of Meher Baba's Early Work
by Ramjoo Abdulla Edited by Ira G. Deitrick
Manzil-e-Meem
1922—1923
Arangaon & Tours 1923—1925
Sobs and Throbs 1927—1929
Prem Ashram Boys Supplement
SUFISM REORIENTED
WALNUT CREEK, CA.
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Published by Sufism Reoriented 1300 Boulevard Way, Walnut Creek,
Ca. 94595
Copyright © 1979 by Avatar Meher Baba Perpetual Public
Charitable Trust
All rights reserved. No part of this book may be reproduced in
any form or by any means without the prior written permission of
the publisher, excepting brief quotes embodied in critical articles
and reviews.
Printed in the United States of America
Library of Congress Cataloging in Publication Data
Abdulla, Ramjoo. Ramjoo's diaries, 1922-1929.
1. Meher Baba, 1894-1969.2. Hindus-Biography. I.Deitrick, Ira
Gorman, 1937- II. Title. BL1l75.M4A595 294.5'6'30924 78-32145 ISBN
978-0-915828-16-6
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Contents
Ramjoo's Diary (1922-1925) Introduction 13 Chronology 27 Part 1
Manzil-e-Meem (Jan. 1922—April 1923) 1. The Poona Hut 33 2. Poona
to Bombay on Foot 46 3. Early Days in the Manzil 52 4. Trip to
Ajmere and the Circle Illnesses 69 5. Continued Life in the Manzil
96 6. The 28 Rules; the Gutta 131 7. Closing of the Manzil 162 Part
2 Arangaon and Tours (April 1923—Jan. 1925) 9. First Stay at
Arangaon 188 10. First Tour, North India 197 11. Second Foot
Journey, Ahmedabad to Navsari 214 12. Arangaon Briefly; Second Stay
at Bombay 230 13. Third Foot Journey, Bombay to Sakori 242 14.
Second Tour, North India 262 15. Baba's "Unknown" Movements 274 16.
Bombay 286 17. Persia and Travel in West India 297 18. Labour Yoga
at Arangaon 304 19. Third Tour, North India 337 20. The Search for
5,000 Pilgrims, South and Central India 353 Notes 368 Biographies
380
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Sobs and Throbs (1927—1929)
Introduction 405 1. A Gem of an Institution 412 2. The Hero 415
3. The Divine Life 418 4. All Aflame! 421 5. Beyond the Gross 425
6. The Devil's Work 430 7. The Result 435 8. Snatched Away! 440 9.
Six Days of Separation 444 10. The First Wonderful Escape 449 11.
Truth Tells 454 12. The Inevitable Reaction 461 13. The Two Masters
Meet 464 14. The Transference to Toka 467 15. The Mission to the
West 472 16. History Repeated 475 17. The Second Bid for Freedom
479 18. The Chapter of Many Events 484 19. Love Triumphs Again! 493
20. Fresh Flow of Spirituality 498 21. The Pulsating Impulse 503
22. Messengers of Love 509 Notes 512 Supplement—Prem Ashram Boys
527 Bibliography 586
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Illustrations
Meher Baba at Meherabad, 1925 Frontispiece Ramjoo Abdulla, 1920s
10 Meher Baba and mandali at Manzil, 1922 30 Meher Baba and mandali
at Quetta, 1923 180 Meher Baba at Meherabad, 1927 402 Ali at
Meherabad, 1927 414 Chota Baba at Meherabad, 1927 426 Meher Baba
and Prem Ashram Boys, 1927 524 Meher Baba, Ali and Chota Baba at
Meherabad, 1927 525 Meher Baba and Prem Ashram Boys at Toka, 1928
526 Chota Baba at Meherabad, 1928 526 Meher Baba and mandali at
Toka River, 1928 526 `
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Acknowledgements
I acknowledge with thanks permissions for reprint given to me by
Francis Brabazon for Stay with God and The Quest; by Adi K. Irani,
G. L. Pawar's diary, K. J. Dastur's biography of Meher Baba and
Meher Baba Journal; by Naosherwan Anzar, Glow International by
Filis Frederick, The Awakener; by Irwin Luck, Dr. Farhad Shafa and
Anne Breen for interviews with the Prem Ashram boys and by Lawrence
Reiter for the photographs of Meher Baba.
My grateful thanks to all those who so lovingly helped in
bringing out this book: especially to Sharon Parker, who typed the
complete manuscript and helped in so many additional ways, to
Barbara Smith for additional typing, to Benjamin Wells for
proofreading and copy editing the manuscript, to Tracy Craig for
proofreading, to Adi K. Irani who so graciously translated the
words and poems appearing in various Indian dialects in the
diaries, and most importantly to Murshida Ivy O. Duce without whose
unfailing guidance, love, support, effort and wisdom this book
would not be.
Ira G. Deitrick
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3.
© Lawrence Reiter
RAMJOO ABDULLA, 1920's
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RAMJOO'S DIARY 1922-1925
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Introduction
First, the gathering of His disciples—those men Marked out by
the round of time, and God's grace, To be finished with time, to
erase From their hearts, through perfect service, Self's delusion
of self: His testing them By admonition, changes of food, fasts,
Changes of habitat bringing in extremes of climate, Long miles in
the dusty roads Repeating the Name on each breath and each step;
Testing them, smelting the ore of them So that the gold of them
might shine As satellites to the gold of His sun; So that each one,
cooked of his rawness, Became a pliant hand or foot or eye or ear
Of God and His work.
Francis Brabazon, The Quest (Sydney, Australia: 1958) p. 26
MEHER BABA, in compassionate foreknowing of our passion to know
every detail of his life, directed Abdul Karim Abdulla, called
Ramjoo, to keep a diary of the first years of his Avatarhood. The
diary extends from January 23, 1922 to January 1925, covering four
distinct periods: (1) the gathering and wooing of the mandali
(intimate disciples) (January 1922—late May 1922); (2) "there was a
period of nearly a year of strict discipline and fixed routine"
(May 21, 1922—April 14, 1923); (3) "then followed a similar period
of more freedom in petty affairs, but with physical hardships and
constant change, and under the impression of a fixed period" (April
14, 1923—January 20, 1924); (4) "now, there is no limit to the
time, place, and circumstances
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14 RAMJOO'S DIARY—MANZIL under which one is to keep company with
Baba! Complete surrender is the order of the day." (Entry for
January 24, 1924).
The first period, the wooing and gathering of the disciples is
not chronicled in detail in the diary because during that period
Ramjoo himself was just coming to Baba and had intermittent
contact. To give a flavor of this time, I turn again to Francis
Brabazon, Baba's poet, to whom Baba gave an unequaled ability to
weave Baba in words:
Now he began to gather his disciples; it was one of these Who
first called him Baba, Meher Baba or Compassionate Father. Some
felt his light in their hearts and came; Some picked up the hint
from Babajan and Maharaj, for
these Masters Were now openly declaring him: "He is now capable
Of moving the world at a sign from his finger." "I have
given The key of my treasure to Merwan—do what ever he tells
you." Some he drew directly to him, using the patience Of a
master lover, flattering their whims, widening
gradually The space in their hearts to receive his love; playing
upon The flute of their hearts till their souls' ears became
en-
amoured Of his music; drawing ever more closely the net of
love
about them And pulling them in from the terrible ocean of
conditioned existence Where they swam with the millions other
fishes of us
bright-hued or dull. One, who had been his school-fellow and was
unaware That the universes and the wonders of the six planes lay
at
his feet Baba greeted in well-meeting, left the veil across his
eyes And resumed the friendship at its former level, Indulged
mutual inquiries recalling episodes And incidents and engaged in
discussions on philosophy In which subject, his friend had become
adept. Left the veil and led him on—as a hunter veils the
quarry
with security; Then suggested that he himself sweep out each
morning
the small hospital He owned. He did; and within six months had
swept
away his practice
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15 INTRODUCTION
And was free to follow God. So God plays out The little plays of
men. If it's worth a consummation It's worth a wooing! The sudden
sun burns on the west of the
ridge But on an east slope draws up the plants to growth
gradually. Like the chap who had two valuable pots, dirty. One he
gave To one man to clean, the other to another man. One back The
next day, shining, but the temper gone out of the metal; The other
returned after forty days of careful cleaning also Shining, and
useful. It takes time to scour pots or grow
tomatoes; It takes a lot of time to clean out a man's heart and
grow love
in him So that as well as being bright with God he can be useful
to
men.
Love's claiming of another lover also followed an excursive
course.
"At this time," this one said, "I used to visit a friend's house
Where we young men discussed everything under the sun. One night
there was a new face. No one paid particular
attention To him, but gradually he seemed to become the focal
point Of the gatherings and it was his say that was granted.
'Merwan Says this; Merwan says that.' I got sick of hearing his
name.
"But incidents occurred which puzzled my intellect And nagged
intelligence for answer—as on a boat excursion When we went ashore
on an island. It was noon And being a Moslem I went off and found a
secluded spot And offered my prayers. When I got back Merwan
was
grumbling That we had all left him, 'One goes off and offers
prayers, Another goes fishing.' None of us had said what he had
in-
tended doing. "I found I was always thinking of him. I told him
one day I was going on a train journey. He said it was a
coincidence
that He was going on the same train. Soon after we started he
said
gently, 'Ask anything you like of me—long life, wealth, fame—
And I will see that you get it. But the better thing would be To
make up your mind to do whatever I tell you to do.' My mind was
made up.
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16 RAMJOO'S DIARY—MANZIL I have followed this Man now for thirty
years and obeyed
him." But another as a boy when sick needed only a few visits To
wonder at a kindness greater than his parents'. And when
again well Asked his father's permission to give up his life for
him. But
his father Saw no good in this man and forbade it. But in Baba
the boy
had seen His true father, so he saluted his father and went to
him.
Another (But with his father's blessing) left his home set In
desirable gardens and gave up his life to him. Stay With God, pp.
23-24.
During this period Baba held out before the gathering disciples
the hope, nay, the promise of spiritual advancement and spiritual
experiences. "The indirect hints of Baba that he has a Circle of
certain numbers of persons with whom he has connection since the
day of beginning, and that this certain number of persons will in
the near future get real Knowledge and Experience of Truth has set
most of us guessing, guessing, guessing, as to the identity of this
lucky number. Here was an Ideal Life painted before our
imaginations, which under ordinary circumstances we dare not think
upon . . . 'It is the connection again that will make me share this
Infinite Treasure among 12 of my Circle in the near future.'"
(January 26, 1922). "Although he said 12 were the all-important
members of the Circle, yet the Circle had really 14 members, while
there were 14 more as shadows of the original 14; thus in all,
there were 28 in the Circle. The 'originals' he said will become
just like the Master himself, and so will get one with God, while
the 'shadows' will only see God. Yet even seeing God was not a
trifling matter." (January 27, 1922).
That these and similar hints were intended as promises was made
entirely clear in the stamped agreement signed by the mandali on
October 18, 1922: "We the under-signed, in full possession of our
senses, of our own free will and accord, hereby agree not to leave
Meher Baba under any circumstances from the 1st of November 1922 to
25th of April 1923. We also agree to stay with him regardless of
any family events, such as the death of any nearest relation,
friend, or parents. After the lapse of the said period, Meher Baba
binds himself to fulfill the prom-
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17 INTRODUCTION ises which he has already verbally agreed to
before the 10th of June 1923. If any of us fails to stay with Meher
Baba under any trying circumstances, then he is not responsible for
carrying out the promise given."
Gradually, as the disciples grew in maturity in Baba's training,
the promise of advancement, the inducement of achievement and gain,
began to unveil itself as an intermediate palliative necessary to
the disciples in the youth of their discipleship, to be discarded
when no longer necessary. January 20, 1924 the promises were
discarded: "Whatever hopes and expectations Baba had held before us
as going to happen and fructify by the 28th February 1924, were now
to be considered to be all a FAILURE! Consequently, if we felt to
have passed the last two years in vain, as well as no longer taking
Baba for what we believed him to be for so long, he said he was
sorry and asked to be pardoned! Nay, further, we could do what we
liked with him by way of punishment. But on the contrary, if we
still liked to pull on longer with him, we could do so, but for an
indefinite period and on unconditional terms without any hopes and
without the object of their definite fulfillment." By that time the
disciples had sufficiently matured in the work that none left Baba
when the carrot was removed.
After wooing and gathering the disciples, Baba marched them off
to Bombay where they lived together for 10 months in the
Manzil-e-Meem. During this period Baba imposed very strict
discipline, controlling every aspect of the disciples' lives. It
appeared that Baba, having severed the disciples physically from
their home environment and commanded all their time, was going to
build the foundation of their new life by prescribing every mote of
sand in the new edifice. First, this was accomplished by a set of
explicit orders.
The Seven Special Orders!
1) To follow to the letter the spiritual instructions given by
me.
2) To keep or break any special connection with one, or more
than one, from the company, or otherwise, that I order.
3) To totally abstain for twelve months from intoxicating drinks
or substances, as well as sexual intercourse, except when allowed
with legal wives.
4) To eat, drink, and dress according to the residence sys-
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18 RAMJOO'S DIARY—MANZIL
tem. To avoid fish, flesh and eggs under any circum-stances.
5) To be present in the bungalow premises from 7 P.M. to 7 A.M.,
barring accidents and mishaps.
6) To follow faithfully the external duty given to each. 7)
Under no circumstances to give up my company even if
you find the whole world turned against me, except when ordered
to do so.
N.B. If any of the above seven orders is intentionally
broken by anyone who binds himself to my orders, I shall lock
myself up in my room alone, avoiding completely all food, drink,
and company, which please note. (June 7, 1922)
These seven special orders were complemented by a network
of verbal orders which were eventually reduced to 28 and
codi-fied as follows (December 28, 1922):
Rules to be observed in addition to the seven principal
orders.
1. Baths to be taken daily. Extra baths are allowed after
haircuts.
2. One hour between 7 A.M. and 8 A.M. is reserved every morning
for cricket (or any such game). Members at-tending duties are
exempted.
3. Rooms to be cleaned once in a day by the occupants. 4. Dining
hall, top hall and back compound are not to be
treaded on with shoes. As far as possible, shoes or sandals may
be avoided in the bungalow.
5. Entering the bungalow latrines is strictly prohibited un-less
the wooden sandals supplied for the purpose are put on.
6. No one should enter anyone's room without the permis-sion of
at least one of the occupants.
7. Ringing of the bell means the prompt attendance of members in
the dining hall, except the 5 o'clock bell in the morning which
indicates the starting of morning prayers.
8. The respective food or clothing should not be given or
exchanged by members amongst themselves.
9. Eating less than full satisfaction is strictly prohibited.
Report should be made in case of inability of eating even in spite
of hunger, and in case of no appetite after accepting the food.
10. Any unfavourable change in the health should at once be
reported.
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19 INTRODUCTION
11. Books, magazines, newspapers and others' letters must not be
read.
12. While out on duty, more than two annas should not be spent
on drinks, and money should not be kept in possession while off
duty.
13. Beating anyone under any circumstances is strictly
prohibited even in cases of self-defence. Wrestling and boxing are
prohibited.
14. Lies, abusive language, and ill-feeling towards one to the
point of breaking my order are not allowed.
15. Visits to relations are not allowed unless permitted. 16.
Letters are not to be posted unless previously sanc-
tioned. 17. Permission is to be taken before going out. 18. In
order to avoid impure actions, even a touch to
anyone while the mind is occupied with passionate thoughts is
strictly prohibited. Vulgar stories or passion-exciting topics must
be avoided.
19. Touching any young women, except one's own mother or sister,
should be avoided.
20. Eating food not cooked in the Manzil or any eatable from
outside must not be eaten unless otherwise or-dered.
21. Any action indicating lust or passion should at once be
reported.
22. Shaving and hair cutting are allowed on Thursdays and
Sundays before 12 A.M.
23. No report should be made for any breach of orders ex-cept in
cases where asked to do so.
24. None should enter the office of the manager (R. K. Irani) of
the Circle & Co. except with the manager's permission and his
writing table should not be touched during his absence in his
office. Adi is appointed as vice-manager.
25. Ears should be kept covered before going to bed either by
putting in cotton or tying a piece of cloth.
26. Everyone must sit down while drinking, and plates should be
removed after every meal by the members themselves.
27. Bathrooms should not be used as urinals. 28. Falling at the
feet of Meher Baba is strictly prohibited.
The overpowering dominance of Baba's discipline was
keenly felt by the mandali. "Baba's words and orders are to be
followed to the letter. For instance, if one is washing his face,
and has applied soap all over it, and if he is called just then, he
must
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20 RAMJOO'S DIARY—MANZIL repair to Baba at once in the same
condition at the pain of a great storm. Similarly, if one is asked
to stand up, he should remain so until further orders; or when
ordered to sleep, one should try to do so where he is without going
to his room. Then, besides the Seven Orders, there are hosts of
unwritten but standing orders for following the commonest daily
routine, all at certain fixed times, such as, sleeping, eating,
playing, writing, going out for business, etc., etc. One feels as
if there is hardly scope left to use one's own will-power, since
almost everything is to be done under orders and with permission,
and that, too, with a mechanical regularity and precision! Just a
minute's chafe and the unfortunate member is sure to pass a bad
hour." (June 15, 1922). "For the first time today, the element of
physical labour is introduced into the term of our simple mental
imprisonment in the Manzil. Imprisonment, because, despite all the
physical comforts, the network of orders and instructions leave
hardly a free breathing space in this commodious bungalow."
(September 29, 1922).
The sense of being without free breathing space was rendered
positively claustrophobic when Baba revealed gently but
unmistakably through a series of incidents that he was
omniscient—that he knew everything that any member wished, thought
or did everywhere and at every moment. There was no escape. For
example, for several days Baba put up a notice on the board that an
impure action had been committed on the premises; then Baba put up
the following two notices: "Unless the culprit confesses his fault
concerning impure action within three days, he shall leave the
bungalow;" "Only one day has remained in which to confess the fault
concerning impure action; otherwise I leave the bungalow." "It was
almost taken for granted that the whole affair was made up with
some different object in view by Baba, when suddenly he confronted
Mahboob with the guilt to the utter amazement of all. At first,
Mahboob denied all knowledge; but Baba give him clear details about
the particular part of the premises where the action was committed,
the circumstances under which it happened, and even the third party
outside the mandali concerned in the affair. It was as if Baba
himself had a look at the incident, although when Mahboob made a
clean breast of it, he admitted to have committed the action when
Baba and the mandali were not in or near the premises." (December
6, 1922).
Sometimes Baba with exquisite tact, gentleness and love helped
the mandali adhere to the rules. "I [Doctor Ghani] sat
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21 INTRODUCTION
by Baba chafing his hands, and as the time given to me was
approaching near, I was at a loss to understand how to know whether
it was 1:30 A.M. or not. I thought, if I don't go away at the given
time, his order will be broken, and if I get up, his sleep will be
disturbed. Such were the thoughts running in my mind when to my
great relief and surprise, Baba moved in bed and opening up his
eyes asked me to see what time it was. I got another surprise. It
was exactly 1:30! When I informed this to Baba, he asked me to put
out the lamp and go." (February 5, 1923).
At times Baba, when confronted with breaches of discipline, or
even for no apparent reason at all, would become extremely angry
and abusive, even physically, with the disciples. Baba gave an
interesting explanation of both situations. 1) After subjecting Adi
to a tirade of chastisement in front of the mandali for some breach
of discipline, Baba explained. "When all had dispersed, Baba asked
Adi not to feel for or brood over the humiliation he was subjected
to in the presence of all. He said it was one of the ways of
cleaning away the guilt of the guilty party by passing the person
concerned in some such trying and exciting ordeal" (March 4, 1923).
2) Apparently referring to situations where he created a storm for
no apparent reason, he said: "When a Master is in the most perfect
and peaceful internal state, or that some internal work is nearing
completion and success, there is sometimes an overflow of the
internal state externally. The external outburst is the shadow of
the internal perfect state and is quite the opposite, and thus
takes the form of abusive language, beating, etc. But whoever
receives these is a fortunate man since these abuses and beatings
work a good deal of benefit for him, specially in external
affairs." (January 31, 1923).
It is interesting to note that the threatened or stated
punish-ment for breaches of discipline by the mandali was
twofold—that Baba would punish himself by fasts, etc., and that
Baba would deny the mandali his company for some time. One can so
clearly see the master psychologist at work. Yet while the
discipline and rules were all-pervading, leaving no choice as to
the slightest detail, Baba paradoxically instituted regular
meetings where all the mandali were to express their opinion and
vote on Manzil activities: "When all were present upstairs today in
the evening, Baba broached the subject of setting aside an hour or
two daily for all the members to get together in the evening to
discuss and decide various questions of the domestic as well as
recreational life in the Manzil. All favoured the idea,
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22 RAMJOO'S DIARY—MANZIL and some rough preliminary rules were
formed for the conduct of business therein. First of all, after
much discussion, the meeting was decided to be called a Gutta
(tavern). Everyone from the mandali was decided as having the right
to attend, take part and give votes equally in the proceedings of
the Gutta. Doctor [Ghani] was selected as the secretary to note
down and keep records of the proceedings, while Baba himself was
declared to be the Chairman. Everyone was asked to take keen
interest in the proceedings, and give one's own opinion freely
without being led by other's words, leanings, and considerations.
All were to speak one after the other, and with the permission of
the chair to avoid the technical Gutta becoming one in the real
sense of it, i.e. a place of chaotic hum-drum. To solicit
permission to speak one should lift his hand upwards without making
any sound, and to begin speaking only when the chair grants the
permission! Thus the time was passed very interestingly today in
witnessing the institution of local self-government being
inaugurated in the autocratic atmosphere of the Manzil!" (January
3, 1923).
In April 1923 Baba ended the first phase of his training of the
mandali with the closing of the Manzil and dispersal of the mandali
to their homes for a month's vacation.
Ramjoo, while at home at Lonavla on his vacation noted the
change, April 1, 1923: "It has long since been decided by Baba to
leave the Manzil for good in a few days, and after Rustom's
marriage which is to take place in the next month, to stay at
Arangaon near Ahmednagar under quite changed conditions, with a
limited number of members only, who will be willing to undergo the
more difficult next term. Whatever be the future programme, the
strict disciplinary period of staying in the Manzil under almost a
strict routine, quite aloof from the external world was at an end,
with the prospect of a very active and lively future. So much so
that already, as per Doctor’s pun on the name Arangaon, it is
generally referred to as "Hyrangaon" (place of hardship) by the
mandali on account of the hardships and difficulties that are
predicted by Baba to fall to the lot of those who will be with him
at the time. Hereafter members sent to their respective homes or
out of Bombay, are to observe the following: Special Orders: 1, 2,
3, 4, and 7; General Orders: 1, 9, 13, 14, 18, 19 and 25."
For those mandali that Baba did not call back for the next two
phases, Baba's orders kept a tight clamp on the basic outlines of
their lives, while leaving them free to make their own choices
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23 INTRODUCTION as to details while living in the world. "Baba
said that to be externally far away or to be nearby does not make
any change in the spiritual working. So long as one followed and
remained under his instructions, he was with him. I decided to stay
with Baba as I preferred it under the circumstances; though I
believe the mind of a Perfect Master to be universal and thus
omnipresent." (May 7, 1923). For those mandali that were called
back, who varied in number from four to over twenty at times, Baba
began a period in which he severed them progressively from any ties
to familiar environment, routine, caste, or upbringing until they
came to live day by day under his orders, looking only to him for
guidance and sustenance of every kind. From mid-April 1923 to
January 1924 the mandali made four short stays at Arangaon fixing
up the deserted army premises and doing physical labor beneath
their caste status. They also made four train trips throughout
north and central India, one boat trip, two major foot journeys
carrying their own belongings and sleeping under the stars as well
as two fairly extended stays in Bombay.
One of the foot journeys, namely from Ahmedabad to Navsari (July
1, 1923—July 6, 1923), is specially remarkable because it seems so
suggestive of the New Life:
June 22, 1923
Final Meeting
A discussion took place this afternoon between Baba and the
mandali when all were present. The following points were agreed to
by all after careful consideration and mature deliberations: 1.
That those who accompany Baba for touring on foot do
so under any circumstances by their own free will and on their
own responsibility. Further, as a proof of this, all have agreed to
sign on a stamped paper to the effect.
2. All are agreed not to leave Baba under any circumstances
before the tour ends, but have also agreed that whenever and
wherever anyone or more is ordered to do so, they should leave for
whatever place ordered to.
3. As Asthma persists to join the party, in spite of the
re-peated preference given to him by Baba, at his own
re-sponsibility and at any cost or risk, it is decided after a
lengthy discussion that Asthma should accompany the mandali.
4. None of the mandali expect any supernatural acts from
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24 RAMJOO'S DIARY—MANZIL
Baba as help under any circumstances, even in case of passing
away of one or more of the mandali as has been said by Baba to
happen in the future. After noting Baba's explanation that while
touring he will be in such a spiritual stage that he will be quite
helpless and might have to suffer even at the hands of mere yogis
and advanced souls both internally and externally as has been the
case with Shri Maharaj, Swami Vivekananda and Ghaus-Ali-Shah.
Signed stamped agreements between Baba and the mandali
reappear constantly. One day he gave a clue as to their meaning
and effect: "When questioned about the sanads of vilayat
(confirmation of a spiritual charge) in relation to Hazrat Ahmed
Ali Saber, Baba said, 'That is one of the ways of giving charge
externally. The last four months that I was with Maharaj at Sakori,
I had to externally take the charge in writing. The stamped paper
agreements written here by me, although not so very important as
compared to the sanads of vilayat, is still not without meaning
too.''' (February 8, 1923).
The last phase of the training period covered by Ramjoo's diary
was initiated in January 1924 during a stay in Bombay. As already
mentioned earlier in this introduction, at that time Baba announced
that all his promises as to realization, advancement and
experiences were off: "The sugar-coating of quick results was at
last off the bitter pill of spiritual research." (January 20,
1924). No longer was the mandali's commitment for a definite term
on explicit conditions, but "hereafter only those could keep
company with Baba who were willing to surrender completely and
indefinitely." (January 20, 1924). Since Baba emphasized that
failure to meet the new conditionless conditions would not affect
their spiritual advancement in any way, so long as they followed
his instructions wherever they were, because of their spiritual
connection with him from the past, it suggests that these new
conditionless conditions were the necessary basis for any of the
mandali to carry on as instruments for Baba's work. During this
last phase there was a short trip to Persia, one month and a half
of hard labor at Arangaon, one month's stay in Quetta, one week in
Karachi, one week in Bombay and then most of the mandali were
dispersed to be recalled in January 1925 when Baba began his First
Great Stay at Meherabad.
This diary contains many fascinating discourses on the path and
God, as well as vignettes of Baba's working, a veritable feast
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25 INTRODUCTION for the discerning, well beyond the scope of
this introduction. I found it very interesting, however, that Baba
denoted only two orders as "spiritual orders": "Getting up at 4
A.M. and attending morning prayers from 5 A.M. to 6 A.M. Attending
the places of worship every day according to respective religions,
or carrying out other individual spiritual orders." (December 28,
1922). The specified morning prayers were:
Then between 5 to 6 A.M. all should engage them-selves in
repeating prayers according to their respective religions for some
time such as namaz (Muslims), kasti (Parsis), puja (Hindus), etc.,
and pass the major portion of the time repeating the name of the
Almighty; this too, according to the respective faiths, viz.:
Allah, Yazdan, Ram, etc. But it is to be done mentally and while
sitting in one fixed position. Although the repetition is to be
carried on in the mind without moving the tongue or lips, the eyes
should never be closed. This belongs to the line of study of yogis.
With a spiritual aspirant there is no closing of the eyes, nose or
mouth, and neither the external following of religious rituals in
details. Once sitting in the position, one should stick to it
throughout the period till the bell rings for breakfast at 6 A.M.,
without changing the place or position; and keep on repeating in
the mind the Divine Name with a free heart, without thinking of
time, etc.
Here, all were asked to inform him as to the name and position
suitable to each of us respectively. The Muslim party naturally
chose "Ya Allah," the Zoroastrians, "Yazdan," and the Hindus,
"Ram." Almost all selected varying positions to sit as per
individual point of comfort and ease. After hearing the respective
decisions, Baba said all are to stick to their selected names and
positions for ten months without change, and finally added, "This
is my first spiritual instruction of its kind and therein fail
not." (October 1, 1922).
Preeminently, however, the diary is a charming chronicle
by a young man, 23 at its outset, describing simply and at
Baba's direction the daily events in the first three years of
Baba's Avatarhood. Ramjoo, named in accordance with the Muslim
custom of so naming children born in the month of Ramadan, was born
April 18, 1899 in Bombay. His mother died when he was two months
old, so he was raised by his father and aunt. Perhaps because he
was fearful of any harm coming to his only son, the father did not
put Ramjoo in school until he was 12 years old and that stay lasted
only one year. Shortly thereafter he
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26 RAMJOO'S DIARY—MANZIL went into business; he had a cloth shop
at the time he came to Baba. He was reared amidst strict Muslim
orthodoxy and until coming under Baba's tutelage felt pity and
contempt for all non-Muslims.
Despite his lack of formal education, Ramjoo was selected by
Baba, not only to keep this diary, but to author "Shri Meher
Baba—His Philosophy and Teachings" and Sobs and Throbs, forming the
second part of this book, as well as to handle many legal affairs
for Baba. Ramjoo wrote this diary in English. In order to preserve
its charming quality, I have restricted editorial changes to the
absolute minimum necessary to make it understandable, generally
retaining idiomatic Indian English. Ramjoo, apparently for
convenience rather than linguistic accuracy, sprinkled the diary
with many untranslated Indian words. Adi K. Irani, Baba's long-time
secretary, who was himself at the Manzil, has very kindly
translated all these words and poetry. Only the English translation
has been printed in the text, unless there was no exact English
equivalent, in which case the Indian words and their translation
are included. The diary is supplemented by a chronology, notes
containing explanatory background material and a section giving
brief biographical sketches of a number of the mandali, many of
whom are not well known in the West.
Ira G. Deitrick Walnut Creek, California June 1978
-
Chronology
January 23, 1922—January 27, 1922. Baba and a few close ones
stay with Munshi Abdur Rahim at Charni Road in Bombay.
January 27, 1922—May 21, 1922. Baba lives in small hut in Poona,
Fergusson College Road.
May 9, 1922—May 19, 1922. Baba and mandali go to Sakori for
Upasni Maharaj's blessing and stay a few days.
May 21, 1922—May 27, 1922. Baba and mandali (40) tramp on foot
to Bombay.
May 27, 1922—June 7, 1922. Baba and mandali stay at Munshi's
Charni Road house in Bombay.
June 7, 1922—April 19, 1923. Stay in Manzil, 167 Main Road,
Dadar, Bombay.
August 6, 1922—August 7, 1922. Mandali visit Upasni Maharaj in
Sakori.
Sept. 11, 1922—Sept. 20, 1922. Baba and a few mandali visit
Ajmere.
Oct. 14, 1922—Oct. 16, 1922. Baba visits Sakori. Oct. 20,
1922—Oct. 23, 1922. Mandali visit Maharaj
(Sakori) and then Babajan (Poona). April 1, 1923. Most mandali
dispersed to their homes. April 12, 1923—April 13, 1923. Baba
visits Kalyan.
April 20, 1923—April 30, 1923. Baba and a few mandali stay at
depot in Ahmednagar.
May 1, 1923—May 3, 1923. Baba and a few mandali visit Happy
Valley.
May 4, 1923—May 24, 1923. Stay in Arangaon. May 6, 1923. Many
mandali recalled and join Baba at
Arangaon.
27
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28 RAMJOO'S DIARY—MANZIL
May 8, 1923—May 11, 1923. Baba and mandali in Ahmednagar for
Rustom's wedding.
May 11, 1923—May 13, 1923. Stay in travelers' shelter,
Ahmednagar.
May 13, 1923. Return to Arangaon. May 22, 1923. Baba finds snake
in completed building.
May 25, 1923—May 31, 1923. Train trip to Karachi via Agra (17
mandali).
May 31, 1923—June 7, 1923. Stay in Karachi. June 8, 1923—June
25, 1923. Stay in Quetta.
June 24, 1923. Mandali sign walking-tour stamped paper. June 25,
1923—June 27, 1923. Train trip to Ahmedabad. June 28, 1923—July 1,
1923. Stay in Ahmedabad. July 1, 1923—July 6, 1923. New-life-type
foot journey
from Ahmedabad to Navsari. July 7, 1923—July 9, 1923. Train trip
to Nasik. July 9, 1923—July 12, 1923. Stay at Arangaon. July 13,
1923—August 16, 1923. One-month stay for Baba
and a few mandali in outbuildings behind Manzil in Bombay.
August 16, 1923—August 23, 1923. Stay at Lonavla, Doctor's and
Ramjoo's hometown.
August 23, 1923—August 30, 1923. Stay at Abdullabhai's in
Poona.
August 30, 1923—Sept. 7, 1923. Another stay in outbuildings
behind Manzil.
Sept. 7, 1923—October 19, 1923. One and one-half months' stay at
Irani Mansions No. 6 in Bombay.
October 19, 1923—Nov. 1, 1923. Foot journey from Bombay to
Sakori.
Nov. 1, 1923—Nov. 4, 1923. Journey to Ahmednagar. Nov. 4,
1923—Nov. 11, 1923. Stay at travelers' shelter in
Ahmednagar. Nov. 11, 1923—Nov. 14, 1923. Train trip to Karachi
via
Sind Hyderabad. Nov. 15, 1923—Nov. 22, 1923. Stay in Karachi.
Nov. 22, 1923—Nov. 24, 1923. Boat trip to Bombay. Nov. 24,
1923—Nov. 29, 1923. Stay at Lonavla. Nov. 29, 1923—Dec. 31, 1923.
Baba, Gustadji and
Behramji tramp around Sholapur and then stay in seclusion at
Arangaon.
Dec. 31, 1923—Feb. 21, 1924. Stay at Bharucha Building, Dadar,
Bombay, planning Persia trip.
Feb. 2, 1924. Mandali visit Shri Narayan Maharaj.
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29 CHRONOLOGY
Feb. 15, 1924. Mandali sign agreement on trip to Persia. Feb.
22, 1924—March 16, 1924. Board ship for Persia—
return immediately—mandali dispersed—Baba and a few travel to
Nepal border, Magar.
March 16, 1924—March 25, 1924. Baba wanders alone near
Itarsi.
March 26, 1924—June 2, 1924. Baba and mandali undergoing labor
yoga at Arangaon.
June 2, 1924—June 9, 1924. Preparation and train trip to
Quetta.
June 9, 1924—July 16, 1924. Stay in Quetta—looking for permanent
place in Quetta and Sukkur.
July 17, 1924—July 24, 1924. Stay in Karachi. July 25,
1924—August 2, 1924. Stay at Irani Mansions No.
6 in Bombay, most mandali dispersed. August 2, 1924—August 30,
1924. Baba, Baily, Padri and
Behramji on search for 5,000 pilgrims through Madras, Ooty,
Calcutta, Dakshineshwar, Hardwar, Baroda, Ankleshawar.
August 30, 1924—Sept. 1924. Stay at Irani Mansions No. 6,
Bombay.
Sept. 1924—October 1924. Baba, Baily, Behramji and Vajifdar on
trip through Portuguese India.
October 1924—January 1925. Alternating between Arangaon
(November) and Bombay (December and January).
January 25, 1925—October 1926. First Great Stay at
Meherabad.
-
Ó Lawrence Reiter MEHER BABA AND MANDALI AT MANZIL, 1922 Left to
right, front row: Adi K. Irani, Ramjoo, Raghunath. Middle row:
Behramji, Rustom K. Irani, Meher Baba, Doctor Abdul Ghani,
Gustadji. Back row: Babu Cyclewalla, H. J. Vajifdar, Sarosh Irani,
Baidul, Slamson, Asthma
-
Part 1
Manzil-e-Meem (Jan. 1922—April 1923)
-
1
The Poona Hut
January 23, 1922 The Beginning of the End
SINCE the last few months I had some faint impression that
Merwanseth (Meher Baba) is taken to be a divine personality to some
extent in our circle of friends. As such, I had made some offhand
attempts to solicit his blessings in my external affairs but could
not succeed so far in having a direct talk with him, although,
somehow, I used to come across him in almost every visit of his
amongst my friends Doctor2 and Usman in Bombay without being
informed or invited.3 Last evening was the first time that my
friend Usman directly invited me to accompany him to Bombay, to
join in the party to Mandwa where they were going with Merwanseth
for a pleasure trip. It was with great persuasions that I agreed,
and came to Bombay with Usman this afternoon. As soon as the train
steamed into Victoria Terminus we took a horse-drawn cab and drove
straight to the docks. It seems we were just in time; as soon as we
boarded the steam launch it weighed anchor.
We joined the party on the deck, including Merwanseth, Munshi,4
Dalvi, Latiff, Gustadji,5 Baily,6 Doctor, Abdulla and singers. The
party was seated in a group around baskets of sweets and other
eatables. There was every air of a pleasure party in the
atmosphere; yet I could not help being deeply impressed with
something supernatural about Merwanseth's personality and
movements. Very soon wheat bread and gram-powder cakes were
distributed to all and a great justice done thereto amidst the
pleasant surroundings of a calm sea and bright sunshine.
33
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34 RAMJOO'S DIARY—MANZIL
The First Explanation
After finishing with the meals, we all were just chit-chatting
and cracking jokes, when suddenly Merwanseth started quite a new
subject. Pointing to the panoramic view of Bombay with all its
beautiful buildings, domes, towers and mill chimneys, he began to
muse about the grandeur and greatness of Bombay. Almost all
concurred with him that Bombay was really great. Then he suddenly
asked all whether that which was seen was great (viz., Bombay) or
the seer? A very lively discussion followed upon this, during which
Merwanseth kept on adding silently some very suggestive points,
creating a divine atmosphere. It was as if a new life was begun
with wonderful ideas and thoughts flashing across in the mind.
After an hour or so the steam launch stopped at a distance from
the shore, which we reached through small boats. From the shore the
party started walking towards a bungalow which Mr. Dalvi had
arranged for our stay. A few miles of brisk walk brought us to the
small bungalow where most of us made ourselves comfortable. While
some went out on the shore for strolling, etc., I thought it a good
opportunity of offering my usual evening prayers unobserved. So I
quietly retired to a corner behind some rocks and finished my
prayers, quite unobserved by anybody, specially of the party.
Coincidence?
When I returned to the bungalow, the party seemed to be waiting
for those of us who were out. Merwanseth seemed in an irritable
mood and I heard him uttering these words: "Fancy keeping us
waiting here! Some go for strolling and some for praying."
It may be a coincidence or a chance utterance about this hint of
my having gone to prayers; but taking it all, with the general
impression formed with a few hours close company and his magnetic
personality, his "Babaship" got a close and firm hold over me.
After supper the singer began to play his sitar, over which he
proved his good command. On the whole, the singing programme, too,
proved very entertaining, so much so that Abdulla began to weep and
dance to the music, while Latiff kept on asking Meher Baba to get
some snakes to come from the surrounding jungle to dance against
the music!
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35 THE POONA HUT
Without any further event we retired for the night, and
thus it was for the first time that today, I met with Meher Baba
as Meher Baba.
January 26, 1922 The Circle
The last two days and nights can well be termed the most
pleasant and interesting of our life so far. The explanations and
discussions by Baba on religions and spiritual points were simply
engrossing. The indirect hints of Baba that he has a Circle of
certain numbers of persons with whom he has connection since the
day of beginning, and that this certain number of persons will in
the near future get real Knowledge and Experience of Truth has set
most of us guessing, guessing, guessing, as to the identity of this
lucky number. Here was an ideal life painted before our
imaginations, which under ordinary circumstances we dare not think
upon, being almost beyond the grasp of ordinary human beings of the
world at large.
Connection
Baba also said that it was one out of ten millions that reaches
this Perfection after unimaginable hardships and privations. But
the Perfect One can, in the twinkling of an eye, turn the worldly
minds towards divinity, and the Master does it at the right moment
for those with whom he has a connection. As an example, he said,
supposing a man suddenly comes into great wealth. However kind and
generous he may be, he will not make every beggar he comes across a
partner in his happiness, but rather the few with whom he has had
some intimate tie of friendship or relationship. For instance, this
rich man, while passing a street in his costly car, sees a person
in a very pitiable condition begging for food and clothes. He will
just feel some pity and pass on, or at the most throw some coins at
him. But if this same man comes across a less needy man who also
happens to be his brother lost to him years ago, then what will
happen? In spite of his important and urgent engagements, and
without this second beggar having looked at or asked of him
anything, he will certainly stop his car and, whether the beggar
wants it or not, bundle him in and take him home and bring him to
his own level of happiness. Similarly, Baba said, "In spiritual
affairs, too, one must have a connection with the Master to receive
the
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36 RAMJOO'S DIARY—MANZIL highest state of existence. It was this
connection with Babajan that gave me the Experience in a second,
without any striving or longing for it; and it is the connection
again that will make me share this infinite treasure among twelve
of my Circle in the near future."
Another Coincidence?
In the evening, when all of us were seated round Baba at Charni
Road,7 he asked us one by one as to our respective external
affairs, if there was any trouble or obstacles in our way. This was
just the moment I had been waiting for, since the last few months,
of placing my external difficulties before Baba; but the recent
spiritual talks had created a desire of remaining as much with Baba
as possible, and hence I thought it would be better if Baba did not
ask me about my affairs just then. Strange enough, mine came the
last turn, and Baba didn't ask me anything. Upon this, Usman
broached my subject, but Baba said, "I will see about him tomorrow
since he is coming with us to Poona," and thus I could see that
Baba acted just as I was thinking in my mind at the time.
January 27, 1922
The Circle's Shadow
It is said that after some time, Baba will come and stay in
Bombay with the mandali (close disciples). In the meanwhile he will
pass some time in a hut in Poona. Accordingly, Baba, Doctor,
Gustadji and Baily started from Bombay by 3:15 afternoon passenger
train for Poona, while I joined them on my way to Lonavla. Again in
the train Baba opened the subject of the Circle. Although he said
12 were all the important members of the Circle, yet the Circle had
really 14 members, while there were 14 more as shadows of the
original 14; thus in all, there were 28 in the Circle. The
"originals," he said, will become just like the Master himself, and
so will get one with God, while the "shadows" will only see God.
Yet even seeing God was not a trifling matter.
Out of thousands of yogis and advanced souls who strive for
Truth on their own initiative without the guidance of a realized
Master, a very, very few reach the stage of seeing God, while to
become one with the Oneness, it is impossible without the grace of
the Guru.
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37 THE POONA HUT
Trapped
After some more such explanations, Baba asked me if I wanted to
follow him, and added that in that case, I will have to do just
what he says, irrespective of any mental or physical
considerations, and so I should answer him very carefully.
Whatever hesitation I felt at being bound over body and soul by
a sacred promise, the recent atmosphere proved too tempting, and I
agreed to obey Baba in all affairs!
The First Order
Thereupon, Baba asked me to inform him of all my affairs
and situations. Upon learning of my public activities in
connection with the Khilafat and Swaraj movements,8 Baba asked me
not to take any more share in these movements, and to resign from
the posts I had been holding in the Khilafat Committee immediately,
saying this was his first order, and after that he will give me
further instructions for the future adjustments of my affairs. At
about 8:15 the train reached Lonavla where I got down, while the
rest of the party proceeded to Poona.
February 18, 1922
The Hut
Since coming to Poona on the 27th of January, Baba has got a hut
set up in a secluded farm near Chatarsinghji along the Fergusson
College Road and is putting up there. A large number of people have
already begun to come every day to receive Baba's blessing.
Specially on Sundays, the quiet locality of the hut buzzes with
life and merriment when most of the Bombay party including
Gustadji, Doctor, Syedsahib, Latiff and myself come from Bombay,
while the Kasba party under Patel9 with Arjun,10 Kondiram,
Syedsahib Jamadar, Chowdhary, Vithal also assemble there,
presenting a scene like a small gathering at the tomb of a saint.
The hut itself, being just six or seven feet in length, half that
size in breadth and made of grass and bamboo, like a small tent, is
only used by Baba himself for the night. In the daytime generally,
all gather round Baba under the shade of a tree near the hut.
The time is mostly passed in singing devotional songs and love
poems, an occasional game of gili-danda or atya-patya and
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38 RAMJOO’S DIARY—MANZIL sometimes explanation about divine
subjects. In the night only Baily remains by Baba.
Baba's Birthday
Today being Baba's birthday, suitable celebrations have been
arranged at Kasba Peth in Patel's house over the toddy house,11
while Baba has also come from the hut to stay the night there.
After supper, the sitar master from Bombay once again gave us a
treat of his beautiful sitar playing and suitable singing. The
entertainment lasted for a considerable time. It ended after all
repeated Shri Maharaj's arti (song of dedication) to the
accompaniment of the sitar.
February 25, 1922
Disobedience Punished
While some of us were sitting about Baba near the hut at about
ten in the morning, Doctor was marked to have come from Bombay. He
left the carriage on the road and came walking through the
adjoining fields with a heavy-looking basket of fruits and sweets
on his shoulder and a broad smile on his face. Quite unexpectedly
Baba seemed to be very upset, and he took Doctor right and left for
coming to Poona without permission! So much so that the basket
Doctor has brought from Bombay was thrown down the well nearby,
with all its fine contents! After some time the atmosphere got
cooled down, when Doctor related that as per the present custom, he
first went to Babajan at Charbawdi12 before coming here to the hut.
There Babajan gave him a sound hammering all over his face and head
by keeping hold of his throat with one hand and at the same time
telling him to go away. Now as soon as he escapes from Babajan,
thinking of getting a nice welcome from Meher Baba, here too he got
the threat of his life. But this impressed us very much as
something in common between Meher Baba and Babajan, and the
necessity of following Baba's orders to the letter.
March 11, 1922
The Strange Cremation
Today Holi13 was observed at the hut. In the evening Baba
brought big pieces of firewood himself in a small bullock cart. A
fire was duly lighted in the night and devotional songs were
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39 THE POONA HUT
sung when the Kasba party was present in full strength. Sitar
and drums were also burned in the fire and a grave made
thereof.
March 25, 1922 A Cycle is Drowned
Since some time Latiff's new cycle has been, under
Baba's instructions, offered in raffle. The numbers having been
almost taken up, the drawing is to be held today. Baba and the
whole mandali have come to Chinchwad for a pleasure party, as well
as to go through the drawing of the cycle lottery. In the evening
the drawing is finished up and Khodoo gets the cycle. In return for
this new cycle Khodoo's old cycle is taken away from him. Under
Baba's instructions it is broken into pieces with big stones and
then thrown into a well nearby by the mandali!
Some time after the cycle-drowning, Baba asked Khodoo if he felt
for his cycle and its going down into the well. He said not at all,
but added he is willing to follow the cycle into the well if
ordered by Baba. Afterwards we came to know from Baily that just at
the time the cycle was smashed and thrown in the well at Chinchwad
he very narrowly missed being himself drowned in a well near the
hut.
This coincidence sheds some understanding over the strange
incident of throwing away the cycle in a well!
April 1, 1922
Nightmare
To enable me to stay with him in Bombay, Baba has asked me to
dispose of my shop at Lonavla and be quite free. Once, while going
to the hut from Kasba Peth, Baba told me not to be anxious about
any matters. Besides the spiritual future, he said, he will also
see that my external affairs do not suffer. Although, he added in a
very impressive and ringing tone, this external side of affairs is
merely imagination and not even a dream, but a dream into a dream.
Well, at present this dream is becoming almost a nightmare. In
spite of my best efforts, I can find no buyer for the shop. Hence
the latest order for me, since the last few days, is to say, "My
shop is not yet sold," to anybody and everybody I meet in the
street with whom I have to talk! Well, this means I have got to
repeat the blessed sentence if I go to a funeral, marriage, mosque
or bazaar! It is the most awkward situation of my life. My sudden
resignations from public
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40 RAMJOO'S DIARY—MANZIL life, the talk of disposing of the
present business, and this recent order all have made me feel the
greatest fool that ever graced this lovely Lonavla. It is only for
a very important matter that I ever go out of the house nowadays
for the fear of having to repeat the dreadful words, "My shop is
not yet sold." How I wish I never had a shop! Well, to end the
matter soon, I suggested to Baba perhaps I could dispose of the
things through lottery! Baba readily allowed me to do so, and
cancelled the order of repeating those terrible words. Little did I
know at the time that this relief was nothing short of falling into
the fire from the frying pan!
April 7, 1922 From the Frying Pan into the Fire
The shop lottery business has proved more awkward than
the mere repeating of those words! In the former case I could
somehow save my face; as once, when I was obliged to go to a
relation's funeral, the chief mourner unfortunately was the first I
came across! Now that phrase, "My shop is not yet sold," was
grating in my ears and the funeral was waiting before my eyes, and
the chief mourner was staring at me, expecting some excuse for not
coming earlier! With one deep breath I came by him and said, "My
shop is not yet sold," and the consequent engagement forced me to
be late and so I was sorry, etc., etc., and thus escaped from a
tight corner. But this lottery business is simply dreadful. There
is no escape in soliciting favours from friends and relatives whom
I had not seen for years, as Baba insisted that I should finish the
matter soon and at least get half the numbers filled in myself.
April 20, 1922
Gustadji
Munshi, Doctor, Latiff, myself and Gustadji went to Shivapur
today for the gathering at Kamarali Darvesh's tomb. After taking
the usual baths in the natural springs, in which Gustadji also
participated, we went for the Friday prayers.
After the prayers, we had our meals, while Gustadji had only a
glass of cooled milk, he being a vegetarian and the food brought
being chiefly meat. Nowadays, Baba pays much attention to Gustadji.
Every one of the mandali is impressed upon to pay due
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41 THE POONA HUT respect to Gustadji through various means. For
example, some time back, Baba got Gustadji's photo fixed in the
center of his hut with garlands around it, saying if Gustadji is
garlanded, it amounts to himself being garlanded.
While talking about the Circle, in a metaphor Baba said, "I am
the driver, Gustadji is the engineer, Sadashiv is the couplings
between engine and the carriages, Behramji14 is the guard and Baily
is the rail, while the rest of the members are different carriages
of different classes according to respective connections with
me."
May 1, 1922
Ready
It is being arranged for Baba and mandali to go to Sakori for
Upasni Maharaj's birthday next week, and after that, to go to
Bombay on foot. Most of the mandali are ready. My shop has also
been disposed of, the main subscribers being the mandali. Babu
Cyclewala15 has also fired off his cycle shop and is ready for the
march.
May 6, 1922
The First to Retreat
It was understood of late that Usman seems to be on the verge of
a revolt against Baba, somehow his faith having got a shake.
Baba wrote a letter to Usman to come to Poona and see him, and
also offered him any supernatural phenomenon by way of a test for
his satisfaction. But the following reply is received today and
already marks the falling of the first leaf:
Bombay 5th May '22 Dear Merwanseth,
Yours to hand. You called me there, but sorry I can't come.
Nothing more to pen except my best salaams to you and all.
Yours Sincerely (Sd.) S.M. Usman
P.S. As per your words regarding your test, I should like to add
that I neither want to test you, nor anyone from the company should
test me. (Sd.) S.M.U.
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42 RAMJOO'S DIARY—MANZIL
May 9, 1922 A Sudden Illness?
Baba and party are to start to Sakori this evening by the
4:30 train via Dhond. Since this afternoon all have begun to
gather at
Sadashiv's place in Kasba Peth. While Baba is singing to us and
playing the drum I
suddenly feel feverish. After some time the fever is beginning
to rise at a rapid pace and I feel streaks of chill flash across my
body. Marking me in a trembling and dazed condition, Baba called me
near him, and inquired the reason of my so doing. I said, I can't
make it out; just a few minutes ago I was quite healthy and now I
suddenly find chill and fever. Doctor felt my pulse and said I had
fever, thereupon Baba made me lie down in a corner of the room well
wrapped up in a blanket until further orders.
The Strange Delirium
After some time the chill and cold ceased; but I began to
feel very hot, probably the fever was increasing; and so the
subsequent experience I passed through was a delirium state.
However, since it was peculiarly strange, I would like to narrate
it in detail. Now the heat kept increasing, so much so that I began
to get alarmed, and my head also got in a dazed condition. After
some time I did not feel anything about the fever, but I began to
find breathing a difficult thing. By and by I felt I was being
suffocated. I felt at times like throwing away the blanket to ease
my breathing, but the thought of Baba's order again checked me. Now
I was so alarmed that I was almost out of my senses, but for Baba's
singing, which I could clearly hear, every syllable of it, the poem
being, "Of what consequence is fana (annihilation of lower self) or
baqa (abiding in God) to a man who is a confirmed lover of the
Master. At his choice he goes to the upper house (God
consciousness) or comes down to the lower house (man
consciousness)."
A Supposed Death
I suddenly got the idea I was dying! Unless I threw away
the blanket I felt I would die. But to do so would be breaking
his order. Conflicting emotions began to surge round in my
mind.
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43 THE POONA HUT The picture of my wife and relatives on one
side and Baba and his singing on the other hand put me in a
dilemma. At last I decided to remain as I was, wrapped up in the
blanket resigned to my fate. I began to feel my toes becoming
lifeless and so gradually the lifelessness began to creep up. Tears
began to flow freely from my eyes, when I felt the part of my body
below the waist lifeless! This lifelessness kept on creeping up.
Now my alarm knew no bounds, I simply felt lifeless save for my
eyes which, too, with a jerk and a shock . . . and I was dead!
Queer Illusions
Dead and alive both at a time! This was the peculiar feeling I
felt. I could hear preparations on foot for my funeral and
telegrams sent to my relatives about my death. This rather pained
me, but on the whole now, I did not feel any physical pain or
discomfort. The blanket was taken away and I was made to sit, but I
could not help feeling two existences: one, the dead body for which
funeral preparations were going on, on a grand scale, and the
other, being lovingly treated and patted by Baba. I was given a
drink and then asked by Baba to take a seat in a carriage with
Baily. While descending the stairs of Patel's house I felt I was
following my own coffin. When we came to the station, Baba asked me
to get down from the carriage, and while I was doing so, he went in
the station with some of the mandali. Not finding him near me, I
refused to budge an inch from where I stood, in spite of Baily,
Asar and some others' entreaties to me to at least come out of the
way of the surrounding carriages, if I did not wish to enter the
platforms. I just stood where I was sandwiched between so many
carriages and victorias. Thinking myself dead at first, I did not
feel afraid of the carriages; but when I found myself dangerously
near their wheels, I had a queer feeling that I would be crushed,
and again get alive, so I began to call repeatedly "Meher Baba" at
the top of my voice to avoid the shock of becoming alive! At last,
to my great relief Baba came back to where I was standing, and led
me on the platform where I carefully sat very near him. Here I felt
that thousands of persons had come to pay respects to my corpse and
the platform was overcrowded. Even a military guard of honour was
drawn prominently for the last honour! And at the same time I felt
amongst the mandali going to Sakori! When the Raichur Passenger
steamed into Poona platform, we all got in. Baba asked me to lie
down quietly on a bench and added,
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44 RAMJOO'S DIARY—MANZIL "Stop your mental films." I was
gradually beginning to feel alright in every sense, seeing, hearing
and thinking, but for the fact that I was dead and to become alive
again I would have to undergo the same shock and alarm I felt while
dying this afternoon. To avoid this shock and alarm, I thought it
would be better if I remained "dead" as I was. When the train
reached Dhond, I began to feel more sense and for the first time I
felt doubt about my "death."
Finding Khak16 alone I approached him and asked him very
pleadingly if he would oblige me. Thinking me to have come to my
senses, he said, "Yes, go on, what do you want?" "Then will you
tell me truly whether I am dead or alive?" I asked. Khak simply
laughed and advised me to sleep. Almost all were laughing and
cracking jokes about my strange behaviour and the more I was
getting nonplussed.
May 10, 1922 Sakori
After having a good sleep in the train, I woke up quite my
old self again. There was no longer any dual existence feeling,
and I simply felt my experience yesterday to be a mere
hallucination—although this much is true, that I had a strong
attack of fever and consequently felt weak and thirsty. Baba made
me sit in a carriage with Khak, Masaji and family, while the rest
of the mandali started walking from Chitali station to Sakori.
About eleven o'clock we all reached Sakori for the first time.
Shri Upasni Maharaj
After some time, all of us went for Maharaj's blessing. We
found him just outside his hut, standing with a piece of gunny
cloth held about his person. Although I had some idea of his
personality from the photos I had seen, I was not prepared for so
much magnetism and attraction about him. From the flowers presented
by the mandali Maharaj picked up some champa tree flowers and
distributed one to each of us and said, "May you realize God
soon."
May 14, 1922
Maharaj's Birthday
The last four days were very engaging, particularly the day on
which Maharaj's birthday was observed. Devotional songs,
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45 THE POONA HUT worship processionals by lifted chair and
feeding the poor were the order of the day. During these days, Shri
Maharaj granted lengthy interviews specially to the mandali, when
he also explained to the mandali in a fascinating and loving tone
divine subjects.
A Mandate from Maharaj
Once while explaining to us the divine subject, Maharaj came
upon Meher Baba's name, and then most solemnly addressing us said:
"You listen to me most carefully what I say. I have given the key
of whatever I have to Merwan, and now you people stick to him and
do as he instructs you. By God's grace, you will soon reach the
goal."
The mandali left Sakori for Poona at about 9:30 A.M. while Baba
remained here to follow us later on.
May 19, 1922
Baba Returns from Sakori
Baba came back from Sakori this evening. Arrangements for
engaging a bungalow in Andheri for the mandali and Baba's stay in
Bombay is already in progress. In a couple of days we are to start
for Bombay on foot.
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2
Poona to Bombay on Foot
May 21, 1922 Good-bye to the Hut
BABA and mandali came to the hut tonight at about 10:30 P.M. by
way of a last visit to the site where Meher Baba came out in public
as such for the first time since his enlightenment through Babajan.
It can again be said to be the cradle of the mandali's formation
too. Hence, it was meet that before starting from Poona we should
come to the place where so many happy and instructive hours of our
lives were passed.
After taking away Gustadji's photo, we came back to Kasba Peth
and began preparing for the march. The beddings and other
necessities were, however, packed in a small bullock cart specially
procured for the purpose.
Iron Discipline
Doctor, Adi17 and Slamson18 quietly slipped away to a hotel
nearby, and refreshed themselves with bread, cream and tea.
Somehow, Baba got wind of their selfish treat, and they were taken
right and left. Although there was no definite contravention of his
orders, Baba seemed to be greatly upset.19 At first, he asked
Doctor, Adi and Slamson to cut out, and when they were on the point
of backing out with some hesitation, Baba called them back and
allowed them to remain in the mandali. After forbidding Adi and
Slamson to have any connection, he advised all to be very careful
in all matters while with him. This demonstration has created quite
a new atmosphere of responsibility and seriousness amongst the
mandali.
46
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47 POONA TO BOMBAY ON FOOT
May 22, 1922 Chinchwad
In the early hours at about 2 A.M. we all started and first
went to Charbawdi where, excepting Baba and Baily who kept at a
distance, the rest of us went to Babajan and paid our respects.
From here, we started direct towards the Bombay-Poona road. Being
the first day, and in the early hours of darkness, we could make
but a very slow progress, and hence after four hours walk we
reached Chinchwad. Here Marjoon had arranged for our halt in the
big stone bungalow just opposite to the Chinchwad railway station.
Not having slept overnight, many were marked to be unsteady while
walking. Behramji, who walked beside me, would actually take a nap
while walking, as it was often that he would lurch against me with
half-closed eyes and bump the sitar he carried in his hands against
my head. Good strong tea was prepared and was distributed with some
biscuits to the mandali. After some rest and refreshment, we
started again on our tramp. Patel and a couple of others were sent
to Talegaon by train, being badly shaken up already. This latter
part of the day's tramp proved very trying owing to great heat and
the blazing sunshine.
Talegaon-Dhabade
At about 2 P.M. we passed the village of Khind and came on
the outskirts of Talegaon. Here a group of big, shady trees was
selected by Baba for our encampment. The last mile or two can well
be said to have been covered by most of us dragging and shuffing
our legs through mere will-power. It was almost one hour after
Baba, Sarosh20 and myself arrived that the rest of the mandali came
trudging one after the other. Doctor was the most done-up—having
got a raging fever—to whom a strong dose of quinine was given by
Baba.
May 23, 1922
Kamshet
After taking the much needed rest and sleep overnight under the
shady trees, we again started from Talegaon this morning at 5 A.M.
It was an easy tramp of a few hours that brought us in good spirits
to Kamshet at about 9 A.M. Here Abdul Tayeb
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48 RAMJOO’S DIARY—MANZIL of Lonavla, with the previous
permission of Baba, had brought in his car a lot of bread, butter
and jam. This made an excellent breakfast together with the fine
tea which was also made by Abdul Tayeb.
After taking the breakfast in the travellers' shelter near the
station we came to a cluster of trees along the railway line, just
a furlong off from the town, and put up there for the day.
May 24, 1922
Khandala
Again at 5 A.M. this morning, we started from Kamshet for
Khandala. The early hour walking was very pleasant amidst the
hills, excepting for Baba himself who had a very bad pain in one of
his ankles, which was clearly visible to have gone pink and yellow
through pus and inflammation. Yet for all that, Baba kept on
leading the party briskly, and we reached the outskirts of Lonavla
town by 8 o'clock.
Tea was brought from the town and after having the same, we
proceeded to Khandala which we reached after another hour.
Syedsahib Jamadar, who some time back was in the local police
force, arranged for our stay in the shady compound of the local
temple, beautifully situated along the picturesque bank. Some big
vessels were procured from the town and Masaji prepared a dal and
rice dish. For the first time we got a square meal today since
leaving Poona! Masaji seems to have used his best skill in cookery
as the dal (split pulse) and rice was overeaten by almost all. This
was an ideal encampment beside the towering hills and pretty
surroundings. Khandala is so well known for its refreshing and cool
climate, specially in the month of May. It is therefore decided to
stay here up till tomorrow afternoon.
In the evening a game of iti-danda21 was played for some time,
and after supper we retired for the night in the best of
spirits.
May 25, 1922
Spoilt Soles
Although generally we all got refreshed for the onward march,
yet most of us had blisters by now on the soles of our feet which
would not permit the use of ordinary foot wear. Forethinking this
possibility, Baba had asked Baily, who was sent to Bombay
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49 POONA TO BOMBAY ON FOOT the other day, to bring some light
canvas shoes, which he did bring on his return today. Those shoes
were distributed among those who had their soles badly punctured
with blisters. It was at about 5 P.M. that we left Khandala and
began our march towards Khapoli. A one-mile walk from Khandala
brought us to the top of the Bhor Ghat proper. From here, the
bullock cart began to give us trouble. The sharp decline was too
much for the sturdy but small bullock to manage the slipping
wheels. We tied a piece of wood by way of a brake against the
wheels. Yet we had to lend a hand on the steep gradients.
Syedsahib Jamadar and Chowdhary were suddenly found to have
disappeared from the mandali, just as we passed under the greatest
arch in India forming the viaduct overhead for the railway lines
near the reversing station. Baba became very upset at the
disappearance. A search was made for the pair, but to no purpose!
It was presumed they had dived in the hills through short cuts, and
so we continued our tramp through the winding and crooked road
round the hills. About sunset, we reached Khapoli and found the
pair of absconders safe there. The subsequent lecture they received
might have taken away the little advantage they enjoyed by coming
through the short cuts. Doctor tried to arrange for our stay at Mr.
Abdurrezak's place, but Baba eventually selected a spot under a
tree far out of the village proper and along the banks of the water
flowing from the Tata Power House. Being Thursday, Maharaj's arti
was recited here; after that the tea and mangoes brought by Mr.
Abdurrezak were distributed amongst the mandali.
The Night March
At 9 P.M. we again started from Khapoli towards the village
Chowk with lighted lamps in the dark but starry night. Poor
Asthma's22 feet became quite out of order by now. It was the
funniest sight to see him still trying to walk on those parts of
his soles that were free from blisters. It seemed as if he were
trying to master the art of dancing! Seeing this, Baba made him sit
in the bullock cart with a few more who were in the same sorry
plight. Our occasional marching tunes, such as, "Master Upasni, my
mother, I know he has realized God," etc., repeated collectively,
sounded and resounded in the still air of the night in echoes. The
rest at Khandala had to be paid back with interest by the night
march of about 20 miles!
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50 RAMJOO'S DIARY—MANZIL
Chowk
To the great surprise of the Chowk residents we marched through
the village at about 3 o'clock in the night. At first we were taken
for robbers by the half-sleepy villagers and were challenged, but
upon close inspection, the few people that had come out of their
houses could see that we looked more like having been robbed than
robbers! We were directed to some suitable sites for our encampment
further along the road. It was no time for site-selection. To lie
down anywhere on solid earth was the foremost thought with most of
us, owing to heavy drooping eyes, and legs on the verge of
collapse. Baba picked at random a certain site in the darkness, an
exact idea about which could not be had in the dim light of the
hand lamps. As soon as we could spread our scanty beddings, we
drifted into that something called sound sleep.
When we woke up, the sunshine was freely playing over us, its
hot rays kissing the bare parts of our body to our great
discomfiture. But we never expected the present site to be so very
suitable! There was a huge tree sufficient to protect the mandali
with its shade, while a good water well was nearby and the general
surroundings the best under the circumstances.
After taking grub and rest we started for Panvel at about 4 P.M.
By sunset, we had covered half the distance. The remaining portion
of our tramp towards Panvel was again trudged in the dark of the
night with the help of the lanterns. Nearing our destination, a
peak of a hill was seen to have caught fire and the burning circle
of light thereon looked very pretty and attractive.
About 9 o'clock in the night, we reached Panvel, and put up at
the travellers' shelter where we soon retired for sleep.
May 27, 1922
Tramp Ends
To the surprise of all, Baba suddenly declared today our tramp
to have come to an end! Having reached Panvel where the sea touches
the land, Baba said the limit is reached and now we will proceed to
Bombay in a motor lorry.
Accordingly a big lorry was arranged, and after taking meals we
started for Bombay. At Mumbra, a small wayside tea shop, Baba gave
the party a jolly good treat of tea, sweets, aerated
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51 POONA TO BOMBAY ON FOOT
waters, etc., as suited our respective tastes. Even cigarettes
were provided to Khak and Asar.
Bombay
About 4 P.M. we entered this great city and drove straight to
Abdur Rehman Baba's shrine.23 All were asked to go and pay our
respects at the shrine while Baba remained in the car. After
returning to the lorry, I marked Baba lying in the bottom of the
car flat on his stomach in the manner a Hindu bows to a master,
with his head towards the shrine. From here we drove straight to
Charni Road at Munshi's quarters where we are to remain as guests
pending the arrangement of a suitable bungalow. And thus, in spite
of walking, eating and sleeping irregularly with so many people of
different temperaments and physiques, the tramp was concluded quite
in order and without any mishap!
May 29, 1922
Miniature Prayer Festival
All were roused at 4 o'clock this morning by Baba and
immediately a record of some verses from the Koran was started on
the gramophone under his instructions. A general holiday atmosphere
is prevailing all over the place! A big and fine tent has been
temporarily stretched over the open space opposite the quarters for
the Muslim festival prayers to take place here. Munshi has also
arranged for an Imam to conduct the prayers.
After bath and a change of linen, which everyone of the mandali
takes and does, the Muslim members joined the praying party in the
tent while Baba and the rest sat round the same watching the
proceedings. Besides ourselves, many Muslims in the Back Bay work
staff had joined us, and the congregation looked like our own small
Muslim prayer festival. After the prayers, all paid their respects
to Baba, and then simply fell all over the vegetarian, but assorted
and tasty, dishes prepared by Syedsahib.
The auspicious day terminated throughout amidst amusement and
laughter.
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3
Early Days in the Manzil
June 7, 1922 Headquarters
THE last week was passed very busily. It took about three or
four days of vigilant searching on all sides of Bombay for a
suitable bungalow, then at last No. 167 on the Main Road at Dadar,
near the G.I.P. railway station, was selected. It took two days
more to make the landlord come to reasonable terms. When this was
concluded, the work of necessary partitions in the halls and big
bedrooms of the bungalow was begun under Slamson's supervision. Out
of the two big central halls and four side rooms, thirteen rooms of
about 8' x 8' have been made through gunny bags fixed against wood
frames in an orderly and proportionate way. The big side room on
the north with the stairs for the top floor has been left as it is,
without any partitions, as a dining room.
On the top floor there is already a small room which is set
aside for Baba and Gustadji, while another small space is
partitioned off, forming small rooms for Sadashiv Patel and
Behramji, and the remaining space is left open as a big hall for
meetings and ceremonies. It is a very commodious and airy place
having a small compound of its own, with considerable open space in
the rear. Besides this main building, the kitchen and latrines have
separate buildings on the north and a separate small cottage on the
south in the back compound. All the arrangements being ready, Baba
and party have come to stay here today. The first thing discussed
is about the name to be given to the bungalow. After some
suggestions and discussions, Baba's selection is approved by all,
and Manzil-e-Meem24 is the name given to the
52
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53 EARLY DAYS IN THE MANZIL place. Thereafter, Baba distributed
a room each to a pair from the mandali. The selection of roommates
was made by Baba of his own accord, without taking the opinion of
the parties concerned themselves, on what possible principles he
alone is knowing. My lot was cast with Slamson, in spite of our
having nothing common between us by way of religion or regard.
The Seven Commandments
A couple of days ago, while at Charni Road, Doctor had, under
Baba's instructions, drawn the following orders, which Baba
enjoined upon all to observe every one of them very carefully and
strictly from today, and which are as follows:
The Seven Special Orders!
1) To follow to the letter the spiritual instructions given
by
me. 2) To keep or break any special connection with one, or
more
than one, from the company, or otherwise, that I order. 3) To
totally abstain for twelve months from intoxicating
drinks or substances, as well as sexual intercourse, except when
allowed with legal wives.
4) To eat, drink and dress according to the residence system. To
avoid fish, flesh and eggs under any circumstances.
5) To be present in the bungalow premises from 7 P.M. to 7 A.M.,
barring accidents and mishaps.
6) To follow faithfully the external duty given to each. 7)
Under no circumstances to give up my company even if
you find the whole world turned against me, except when ordered
to do so.
N.B. If any of the above seven orders is intentionally
broken by anyone who binds himself to my orders, I shall lock
myself up in my room alone, avoiding completely all food, drink,
and company, which please note.
Order No. 2 can be explained by Adi's example. Long before this
particular rule had been formulated for all, Adi has been
prohibited to have any connection with Slamson, and since recently,
he has also been ordered to have nothing to do with Asar too, which
means he is not to talk, touch, sign or even intentionally look at
them until further orders! Of course, this
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54 RAMJOO'S DIARY—MANZIL is no ref